Sudabeh

Sudabeh is a fictional character in the Persian epic Shahnameh. She was princess of Hamavaran kingdom (Saka Haumavarga or Amyrgian) and later, becomes the wife of Kay Kāvus, shah of Iran, and stepmother of prince Siyavash. She is most famous for her role in Siyavash choosing exile. When young Siavash, who was raised by Rostam away from his father’s court, returns, Sudabeh sees him and falls in love. She tricks Siavash into going to her private palace in order to visit his sisters. There she reveals her real intention to him and tries to seduce him. Siavash resists her and refuses to betray his father. Sudabeh, who is disappointed, tries to manipulate her husband and turn him against his son. After much conflict, Siavash decides to leave his father’s court for good and goes to Turan. After Siavash is assassinated in Turan, Rostam, who blames Sudabeh for the incident, murders her.[1]

1.
Shahnameh
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The Shahnameh, also transliterated as Shahnama, is a long epic poem written by the Persian poet Ferdowsi between c.977 and 1010 CE and is the national epic of Greater Iran. Consisting of some 50,000 distichs or couplets, the Shahnameh is the worlds longest epic poem written by a single poet. It tells mainly the mythical and to some extent the historical past of the Persian Empire from the creation of the world until the Islamic conquest of Persia in the 7th century. Modern Iran, Azerbaijan, Afghanistan and the region influenced by the Persian culture celebrate this national epic. The work is of importance in Persian culture, regarded as a literary masterpiece. Ferdowsi started writing the Shahnameh in 977 A. D and completed it on 8 March 1010, the Shahnameh is a monument of poetry and historiography, being mainly the poetical recast of what Ferdowsi, his contemporaries, and his predecessors regarded as the account of Irans ancient history. Many such accounts already existed in prose, an example being the Abu-Mansuri Shahnameh, a small portion of Ferdowsis work, in passages scattered throughout the Shahnameh, is entirely of his own conception. The Shahnameh is a poem of over 50,000 couplets. It is based mainly on a work of the same name compiled in Ferdowsis earlier life in his native Tus. The Xwadāynāmag contained historical information on the later Sassanid period, Ferdowsi added material continuing the story to the overthrow of the Sassanids by the Arabs in the middle of the 7th century. These verses, which deal with the rise of the prophet Zoroaster, were incorporated by Ferdowsi, with acknowledgment. The style of the Shahnameh shows characteristics of written and oral literature. Some claim that Ferdowsi also used Zoroastrian nasks, such as the now-lost Chihrdad, besides, the text is written in the late Middle Persian, which was the immediate ancestor of Modern Persian. According to one account of the sources, a Persian named Dehqan in the court of King Anushehrawan Dadgar had composed a book in prose form. After the fall of the Iranian Empire, Khoday Nameh came into the possession of King Yaqub Lais and then the Samani king Nuh ordered the poet Daqiqi to complete it, Ferdowsi obtained the book through a friend. The work is not precisely chronological, but there is a movement through time. Some of the characters live for hundreds of years but most have normal life spans, there are many shāhs who come and go, as well as heroes and villains, who also come and go. The only lasting images are those of Greater Persia itself, and of a succession of sunrises and sunsets, the work is divided into three successive parts, the mythical, heroic, and historical ages

2.
Iran
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Iran, also known as Persia, officially the Islamic Republic of Iran, is a sovereign state in Western Asia. Comprising a land area of 1,648,195 km2, it is the second-largest country in the Middle East, with 82.8 million inhabitants, Iran is the worlds 17th-most-populous country. It is the country with both a Caspian Sea and an Indian Ocean coastline. The countrys central location in Eurasia and Western Asia, and its proximity to the Strait of Hormuz, Tehran is the countrys capital and largest city, as well as its leading economic and cultural center. Iran is the site of to one of the worlds oldest civilizations, the area was first unified by the Iranian Medes in 625 BC, who became the dominant cultural and political power in the region. The empire collapsed in 330 BC following the conquests of Alexander the Great, under the Sassanid Dynasty, Iran again became one of the leading powers in the world for the next four centuries. Beginning in 633 AD, Arabs conquered Iran and largely displaced the indigenous faiths of Manichaeism and Zoroastrianism by Islam, Iran became a major contributor to the Islamic Golden Age that followed, producing many influential scientists, scholars, artists, and thinkers. During the 18th century, Iran reached its greatest territorial extent since the Sassanid Empire, through the late 18th and 19th centuries, a series of conflicts with Russia led to significant territorial losses and the erosion of sovereignty. Popular unrest culminated in the Persian Constitutional Revolution of 1906, which established a monarchy and the countrys first legislative body. Following a coup instigated by the U. K. Growing dissent against foreign influence and political repression led to the 1979 Revolution, Irans rich cultural legacy is reflected in part by its 21 UNESCO World Heritage Sites, the third-largest number in Asia and 11th-largest in the world. Iran is a member of the UN, ECO, NAM, OIC. Its political system is based on the 1979 Constitution which combines elements of a democracy with a theocracy governed by Islamic jurists under the concept of a Supreme Leadership. A multicultural country comprising numerous ethnic and linguistic groups, most inhabitants are Shia Muslims, the largest ethnic groups in Iran are the Persians, Azeris, Kurds and Lurs. Historically, Iran has been referred to as Persia by the West, due mainly to the writings of Greek historians who called Iran Persis, meaning land of the Persians. As the most extensive interactions the Ancient Greeks had with any outsider was with the Persians, however, Persis was originally referred to a region settled by Persians in the west shore of Lake Urmia, in the 9th century BC. The settlement was then shifted to the end of the Zagros Mountains. In 1935, Reza Shah requested the international community to refer to the country by its native name, opposition to the name change led to the reversal of the decision, and Professor Ehsan Yarshater, editor of Encyclopædia Iranica, propagated a move to use Persia and Iran interchangeably

3.
Rostam
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For the historical general who fought at the Battle of al-Qādisiyyah for the Sasanian Empire, also mentioned in the Shahnameh, see Rostam Farrokhzād. Rostam or Rustam is the most celebrated legendary hero in Shahnameh, in Shahnameh, Rostam and his predecessors are Marzbans of Sistan. Rostam was eventually killed by Shaghad, his half-brother and he was son of Zal and Rudaba. Rostam was always represented as the mightiest of Iranian paladins, and he was immortalized by the 10th-century Persian poet Ferdowsi in the Shahnameh, or Epic of Kings, which contains pre-Islamic Iranian folklore and history. He wore a suit named Babr-e Bayan in battles. In Ferdowsis Shahnameh, Rostam is a native of the Zabulistan a historical region roughly corresponding to todays Zabul Province in southern Afghanistan and his mother Rudaba was a princess of Kabul. Rostam is the champion of champions and is involved in numerous stories, in Shahnameh, Rostam - like his grandfather Sam - works as both a faithful military general as well as king-maker for the Kayanian dynasty of Persia. As a young child, he slays the white elephant of the king Manuchehr with just one blow of the mace owned by his grandfather Sam. He then tames his legendary stallion, Rakhsh, the etymology of the name Rostam is from Raodh+Takhma, where Raodh means growth, reaped, developed and Takhma means brave. In the Avesta, the form is *Raosta-takhma and in Pahlavi *Rodastahm, mehrdad Bahar regards the etymology of the name to be Ruta-staxma, i. e. the river that descends, and argues that Rostam could have been an ancient god of the river Helmand. Rostams mother was Rudaba, the princess of Kabul, who was known for her peerless beauty, Zal was one of Persias most powerful warriors and a great general who conquered many rebellious tribes and ruled over Zabulistan. Zal was known for his wisdom and was unparalleled in riding and fighting on horseback and he once demonstrated his skills to Emperor Menuchihr, to seek his approval to marry his lover Rudaba. In Persian mythology, Rudabas labor of Rostam was prolonged due to the size of her baby. Zal, her lover and husband, was certain that his wife would die in labor, Rudaba was near death when Zal decided to summon the Simurgh. The Simurgh appeared and instructed him upon how to perform a Rostamzad, thus saving Rudaba, after Zals father, Sam came to know of his grandchilds birth, he rushed to see Rostam and was overjoyed. Rostam was brought up and trained by Zal in warfare, when Rostam single handedly slew a mad elephant, his father sent him on his first military assignment. Rostams task was to conquer the fortress on the summit of Mt Sipand where his grandfather, Nariman. Rostam breached the fortress, defeated the enemy, ransacked its treasury and reported his success to his father, Zal and grandfather and he passes through a heros journey to save his sovereign, Kay Kavus who is captured by the demons of Mazandaran

4.
Turan
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Tūrān literally means the land of the Tur, and is a region in Central Asia. The term is of Iranian origin and may refer to a prehistoric human settlement. The original Turanians were an Iranian tribe of the Avestan age, in ancient Iranian mythology, Tūr or Turaj is the son of the emperor Fereydun. According to the account in the Shahnameh the nomadic tribes who inhabited these lands were ruled by Tūr, in that sense, the Turanians could be members of two Iranian peoples both descending from Fereydun, but with different geographical domains and often at war with each other. Turan, therefore, comprised five areas, the Kopet Dag region, the Atrek valley, a later association of the original Turanians with Turkic peoples is based primarily on the subsequent Turkification of Central Asia, including the above areas. According to C. E. Bosworth, however, there was no relationship between the ancient Turkic cultures and the Turanians of the Shahnameh. The oldest existing mention of Turan is in the Farvardin yashts, according to Prof. Gherardo Gnoli, the Avesta contains the names of various tribes who lived in proximity to each other, the Airyas, Tuiryas, Sairimas, Sainus and Dahis. In the hymns of the Avesta, the adjective Tūrya is attached to various enemies of Zoroastrism like Fraŋrasyan, the word occurs only once in the Gathas, but 20 times in the later parts of the Avesta. The Tuiryas as they were called in Avesta play an important role in the Avesta than the Sairimas, Sainus. Zoroaster himself hailed from the Airya people but he preached his message to other neighboring tribes. Thus in the Avesta, some of the Tuiryas believed in the message of Zoroaster while others rejected the religion, similar to the ancient homeland of Zoroaster, the precise geography and location of Turan is unknown. In post-Avestan traditions they were thought to inhabit the north of the Oxus. Their presence accompanied by incessant wars with the Iranians, helped to define the latter as a nation, proud of their land. The common names of Turanians in Avesta and Shahnameh include Frarasyan, Aghraethra, Biderafsh, the continuation of nomadic invasions on the north-eastern borders in historical times kept the memory of the Turanians alive. After the 6th century the Turks, who had been pushed westward by other tribes, the identification of the Turanians with the Turks was a late development, possibly made in the early 7th century, the Turks first came into contact with the Iranians only in the 6th century. The denizens of Turan were held to include the Turks, in the first four centuries of Islam essentially those nomadizing beyond the Jaxartes, the terms Turk and Turanian became used interchangeably during the Islamic era. The Shahnameh, or the Book of Kings, the compilation of Iranian mythical heritage, other authors, including Tabari, Hakim Iranshah and many other texts follow like. By the 10th century, the myth of Afrasiyab was adopted by the Qarakhanid dynasty, during the Safavid era, following the common geographical convention of the Shahnameh, the term Turan was used to refer to the domain of the Uzbek empire in conflict with the Safavids

5.
Ferdowsi
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Abu ʾl-Qasim Ferdowsi Tusi, or Ferdowsi was a Persian poet and the author of Shahnameh, which is the worlds longest epic poem created by a single poet, and the national epic of Greater Iran. Ferdowsi is celebrated as the most influential figure in Persian literature and he was called The Lord of the Word and The Savior of Persian Language. Except for his kunya and his laqab, nothing is known with any certainty about his full name, from an early period on, he has been referred to by different additional names and titles, the most common one being حکیم / Ḥakīm. Based on this, his name is given in Persian sources as حکیم ابوالقاسم فردوسی توسی / Ḥakīm Abul-Qāsim Firdowsī Țusī. Due to the transliteration from Persian into English, different spellings of his name are used in English works, including Firdawsi, Firdusi, Firdosi, Firdausi. The Encyclopaedia of Islam uses the spelling Firdawsī, based on the transliteration method of the German Oriental Society. The Encyclopædia Iranica, which uses a version of the same method. In both cases, the -ow and -aw are to be pronounced as a diphthong, reflecting the original Arabic, the modern Tajik transliteration of his name in Cyrillic script is Ҳаким Абулқосим Фирдавсӣ Тӯсӣ. Little is known about Ferdowsis early life, the poet had a wife, who was probably literate and came from the same dehqan class. He had a son, who died aged 37, and was mourned by the poet in an elegy which he inserted into the Shahnameh, Ferdowsi belonged to the class of dehqans. The dehqans were intensely patriotic and saw it as their task to preserve the traditions of Iran. By the late 9th century, the power of the caliphate had weakened, Ferdowsi grew up in Tus, a city under the control of one of these dynasties, the Samanids, who claimed descent from the Sassanid general Bahram Chobin. Abu Mansur Muhammad, a dehqan and governor of Tus, had ordered his minister Abu Mansur Mamari to invite several local scholars to compile a prose Shahnameh, although it no longer survives, Ferdowsi used it as one of the sources of his epic. Samanid rulers were patrons of such important Persian poets as Rudaki, Ferdowsi followed in the footsteps of these writers. Details about Ferdowsis education are lacking, judging by the Shahnameh, there is no evidence he knew either Arabic or Pahlavi. Although New Persian was permeated by Arabic vocabulary by Ferdowsis time and this may have been a deliberate strategy by the poet. It is possible that Ferdowsi wrote some poems which have not survived. He began work on the Shahnameh around 977, intending it as a continuation of the work of his fellow poet Daqiqi, like Daqiqi, Ferdowsi employed the prose Shahnameh of ʿAbd-al-Razzāq as a source

6.
Kay Khosrow
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Kai Khosrow or Kay Khosrow is a legendary king of the Kayanian dynasty and a character in the Persian epic book, Shahnameh. He was the son of the Iranian prince Siavash who married princess Farangis of Turan while in exile, before Kai Khosrow was born, his father was murdered in Turan by his maternal grandfather Afrasiab. Kai Khosrow was trained as a child in the desert by Piran and his paternal grandfather was Kay Kāvus, the legendary Shah of Greater Iran who chose him as his heir when he returned to Iran with his mother. The name Kai Khosrow derives from Avestan Kavi Husravah, meaning famous, the Cup of Jamshid or, in reality, the Cup of Kai Khosrow is a cup of divination which, in Persian mythology, was long possessed by the rulers of ancient Persia. The cup has also been called Jam-e Jahan nama, Jam-e Jahan Ara, Jam-e Giti nama, the latter refers to Kaei Husravah in the Avesta, and Sushravas in the Vedas. This Cup was used just once and by Kai Khosrow in his reign to find were Bizhan was, Bizhan had become romantically involved with Manizheh, the daughter of Turanian king Afrasiab. Manizhe clandestinely brought him to her bedroom, and when Afrasiab found out he threw Bizhan into a pit, everyone in Iran thought that Bizhan was dead except for Kai Khosrow who saw him alive in the Cup. Kai Khosrow then sent Rostam to rescue Bijan, the cup was said to be filled with an elixir of immortality and was used in scrying. As mentioned by Ali-Akbar Dehkhoda, it was believed one could observe all the seven heavens of the universe by looking into it. It was believed to have discovered in Persepolis in ancient times. The whole world was said to be reflected in it, sometimes, especially in popular depictions such as The Heroic Legend of Arslan, the cup is visualized as a crystal ball. Helen Zimmerns English translation of the Shahnameh uses the crystal globe. Davazdah Rokh Ariaramnes of Persia Astyages Cyrus II Greater Iran Sixty years Khosrow Kingdom in the Shanahmeh

7.
Darius III
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Darius III, originally named Artashata and called Codomannus by the Greeks, was the last king of the Achaemenid Empire of Persia from 336 BC to 330 BC. Artashata adopted Darius as a dynastic name and his empire was unstable, with large portions governed by jealous and unreliable satraps and inhabited by disaffected and rebellious subjects. With the Persian Empire now effectively under Alexanders control, Alexander then decided to pursue Darius, before Alexander reached him, however, Darius was killed by the satrap Bessus, who was also his cousin. Artashata was the son of Arsames, son of Ostanes, and Sisygambis and he had distinguished himself in a combat of champions in a war against the Cadusii and was serving at the time as a royal courier. However, prior to being appointed as a courier, he had served as a satrap of Armenia. He may have been promoted from his satrapy to the service after the ascension of Arses. In 336 BC, he took the throne at the age of 43 after the death of Artaxerxes III, however, a cuneiform tablet suggests that Artaxerxes died from natural causes. Artashata took the regnal name Darius III, and quickly demonstrated his independence from his possible assassin benefactor, Bagoas then tried to poison Darius as well, when he learned that even Darius couldnt be controlled, but Darius was warned and forced Bagoas to drink the poison himself. Compared to his ancestors and his heirs who had since perished, Darius had a distinct lack of experience ruling an empire. Darius was a ruler of entirely average stamp, without the striking talents and he sent an advance force into Asia Minor under the command of his generals Parmenion and Attalus to liberate the Greeks living under Persian control. In the spring of 334 BC, Philips heir, Alexander and this invasion, which marked the beginning of the Wars of Alexander the Great, was followed almost immediately by the victory of Alexander over the Persians at Battle of the Granicus. In the previous invasion of Asia Minor by the Spartan king Agesilaus, Darius attempted to employ the same strategy, with the Spartans rebelling against the Macedonians, but the Spartans were defeated at Megalopolis. Darius did not actually take the field against Alexander’s army until a year and his forces outnumbered Alexanders soldiers by at least a 2 to 1 ratio, but Darius was still outflanked, defeated, and forced to flee. On the way, he left behind his chariot, his bow, at the Battle of Issus, Darius III even caught Alexander by surprise and failed to defeat Alexanders forces. Darius fled so far so fast that Alexander was able to capture Darius’s headquarters, Darius petitioned to Alexander through letters several times to get his family back, but Alexander refused to do so unless Darius would acknowledge him as the new emperor of Persia. Circumstances were more in Darius’s favor at the Battle of Gaugamela in 331 BC, despite all these beneficial factors, he still fled the battle before any victor had been decided and deserted his experienced commanders as well as one of the largest armies ever assembled. Many Persian soldiers lost their lives that day, so many in fact that after the battle the casualties of the enemy ensured that Darius would never raise a imperial army. Darius then fled to Ecbatana and attempted to raise an army, while Alexander took possession of Babylon, Susa

8.
Zahhak
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Zahhāk or Zahāk or Bivar Asp is an evil figure in Iranian mythology, evident in ancient Iranian folklore as Aži Dahāka, the name by which he also appears in the texts of the Avesta. In Middle Persian he is called Dahāg or Bēvar-Asp, the latter meaning 10,000 horses, in Zoroastrianism, Zahak is considered the son of Angra Mainyu, the foe of Ahura Mazda. Aži is the Avestan word for serpent or dragon and it is cognate to the Vedic Sanskrit word ahi, snake, and without a sinister implication. Azi and Ahi are distantly related to Greek ophis, Latin anguis, Russian and Old Church Slavonic уж, the original meaning of dahāka is uncertain. Among the meanings suggested are stinging, burning, man or manlike, in Persian mythology, Dahāka is treated as a proper noun, and is the source of the Ḍaḥḥāk of the Shāhnāme. Despite the negative aspect of Aži Dahāka in mythology, dragons have been used on banners of war throughout the history of Iranian peoples. The Azhdarchid group of pterosaurs are named from a Persian word for dragon that ultimately comes from Aži Dahāka, Aži Dahāka is the most significant and long-lasting of the ažis of the Avesta, the earliest religious texts of Zoroastrianism. He is described as a monster with three mouths, six eyes, and three heads, cunning, strong and demonic, but in other respects Aži Dahāka has human qualities, and is never a mere animal. Aži Dahāka appears in several of the Avestan myths and is mentioned parenthetically in many places in Zoroastrian literature. In a post-Avestan Zoroastrian text, the Dēnkard, Aži Dahāka is possessed of all sins and evil counsels. The name Dahāg is punningly interpreted as meaning having ten sins and his mother is Wadag, herself described as a great sinner, who committed incest with her son. Based on the similarity between Baβri and Old Persian Bābiru, later Zoroastrians localized Aži Dahāka in Mesopotamia, though the identification is open to doubt and this could be India and Azi Dahaka could be Adi Sesha. Aži Dahāka asked these two yazatas for power to depopulate the world, being representatives of the Good, they refused. In one Avestan text, Aži Dahāka has a brother named Spitiyura, together they attack the hero Yima and cut him in half with a saw, but are then beaten back by the yazata Ātar, the divine spirit of Fire. According to the texts, following the death of Jam ī Xšēd. Dahāg is said to have ruled for a thousand years, starting from 100 years after Jam lost his Khvarenah and he is described as a sorcerer who ruled with the aid of demons, the daevas. The Avesta identifies the person who finally disposed of Aži Dahāka as Θraētaona son of Aθβiya, in Middle Persian called Frēdōn. The Avesta has little to say about the nature of defeat of Aži Dahāka, other than that it enabled him to liberate Arənavāci and Savaŋhavāci

9.
Jamshid
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Jamshid is a mythological figure of Greater Iranian culture and tradition. In tradition and folklore, Jamshid is described as the fourth and this role is already alluded to in Zoroastrian scripture, where the figure appears as Avestan language Yima Yima, and from which the name Jamshid is derived. Jamshid remains a common Iranian and Zoroastrian male name, edward FitzGerald transliterated the name as Jamshyd. In the eastern regions of Greater Iran, Central Asia, the name Jamshid is originally a compound of two parts, Jam and shid, corresponding to the Avestan names Yima and Xšaēta, derived from the proto-Iranian *Yamah Xšaitah. Yamah and the related Sanskrit Yama are interpreted as the twin, perhaps reflecting an Indo-Iranian belief in a primordial Yama, by regular sound changes Avestan Yima became Middle Persian Jam, which was subsequently continued into New Persian. Both Yamas in Iranian and Indian myth guard Hell with the help of two four-eyed dogs, Xšaitah meant bright, shining or radiant and is probably cognate with the Sanskrit word Shrestha. By regular sound changes xšaitah became Persian shēd or shid, in the Western Iranian languages such as Persian, the vowel /ē/ is pronounced as /i/. Consequently, Jamshēd is now pronounced Jamshid in Iran, the suffix -shid is the same as that found in other names such as khorshid. The modern Turkish name Cem is derived from Persian Jam, Persian speakers later adopted this label to distinguish themselves from Arabic speakers. The word ʿajam or ʿajami is still used in parts of the Islamic world to denote languages other than Arabic. However, Yima refuses, and so Ahura Mazda charges him with a different mission, to rule over and nourish the earth and this Yima accepts, and Ahura Mazda presents him with a golden seal and a dagger inlaid with gold. Yima rules as king for three hundred years, and soon the earth was full of men, flocks of birds and herds of animals and he deprived the daevas, who were demonic servants of the evil Ahriman, of wealth, herds and reputation during his reign. Good men, however, lived lives of plenty, and were neither sick nor aged, father and son walked together, each appearing no older than fifteen. Ahura Mazda visits him once more, warning him of this overpopulation, the earth swells and Yima rules for another six hundred years before the same problem occurred once more. Once again he pressed the seal and dagger to the earth and asked the ground to swell up to more men and beasts. Nine hundred years later, the earth was full again, the same solution is employed, the earth swelling again. The next part of the tells of a meeting of Ahura Mazda and the Yazatas in Airyanem Vaejah. Yima attends with a group of the best of mortals, where Ahura Mazda warns him of a catastrophe, O fair Yima

10.
Farud
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Farud or Forud was an ancient king of Kelat in his early youth and makes up a chapter in the Shahnameh The Book of Kings by Ferdowsi where he is mentioned as the brother of Kai Khosrow. After becoming the ruler of ancient Iran Kai Khosrow prepared an army to seek to avenge his fathers death for which he appointed nobles to take command. Listening to this, Firoud took to the hills with his men most likely thinking that the army was in Kelat for a battle, when Bahram goes towards the mountain to check upon them, Firoud seems to have been angered towards the opposing army for thinking less of him. However, Tokhareh asks Firoud not to be angry and he not know the name of the person but knows his father Gudarz. As Bahram nears the heights, he asks the men of why they are watching to which Firoud tells him to not think of him any less, watch his tongue and answer his questions and Bahram listens. But Bahram interrupts and says the following, After listening to this the warriors went back in their tents, but Firoud refuses and instead kills the horse by the suggestions of Tokhareh so that the message is sent with minimum consequences. Tus is still angered, calls Firoud a Turk, wishes to avenge the blood that he had spilled, now the day passed and darkness took over, Firoud strengthens the castle while his mother is concerned about him and had dream evil portent. But the young Firoud was now rounded up by Rehham and Byzun and she sat beside him until he took his last breath then she burnt all his treasures, killed the horses and returning to her sons feet, she pierced her body with a sword. After breaking into the castle and seeing Firoud and his mother on the floor, Gudarz soon regrets what had happened and tells Tus that he had been wrong and had caused death of a young Kaianide and his own sons. Kai Khosrow Baluch people Baluchi music Iranian peoples Ancient Persia